MISHNAH 7. IF A BAKER MADE DOUGH FOR DISTRIBUTING,
IT IS SUBJECT TOHALLAH.
IF WOMEN GAVE [FLOUR]
TO A BAKER TO MAKE FOR THEM DOUGH,
— AND IF THERE IS NOT IN THAT WHICH BELONGS TO [ANY] ONE OF THEM THE[MINIMUM] MEASURE,
IS EXEMPT FROM HALLAH.
MISHNAH 8. DOUGH FOR DOGS,
AS LONG AS [IT IS SUCH AS] SHEPHERDSPARTAKE THEREOF,
IS SUBJECT TO HALLAH;
AND ONE MAY MAKE AN ‘ERUB
AND EFFECT A SHITTUF
AND ONE SHOULD SAY THEBLESSINGS FOR [BEFORE
EATING] IT, AND ONE SHOULD SAY THEINTRODUCTORY FORMULA TO A CORPORATE RECITAL OF GRACE AFTER IT;
AND ITMAY BE COOKED ON A FESTIVAL,
AND A PERSON DISCHARGES THEREWITH ONE'SOBLIGATION ON THE PASSOVER;
BUT IF [THE DOUGH BE SUCH AS] SHEPHERDS DONOT PARTAKE THEREOF
IT IS NOT SUBJECT TO HALLAH;
NOR MAY ONE MAKE AN‘ERUB THEREWITH, NOR EFFECT A SHITTUF THEREWITH; NOR SHOULD ONE SAY THEBLESSINGS FOR [BEFORE
IT, NOR SAY THE INTRODUCTORYFORMULA TO A CORPORATE RECITAL OF GRACE AFTER IT;
NOR MAY IT BECOOKED ON A FESTIVAL; NOR DOES A PERSON DISCHARGE THEREWITH ONE'SOBLIGATION ON THE PASSOVER. IN EITHER CASE IT IS SUSCEPTIBLE TO RITUALDEFILEMENT AFFECTING FOODSTUFFS.
MISHNAH 9. IN THE CASE OF HALLAH AND TERUMAH; ONE IS LIABLE, ONACCOUNT OF [HAVING EATEN] THEM, TO DEATH,
TO [REPAY] ‘ONE-FIFTH’;
AND THEY ARE FORBIDDEN [AS FOOD] TO ‘STRANGERS’,
THEY ARE THE PROPERTYOF THE PRIEST;
THEY ARE VOID [IF ONE PART OF EITHER IS MIXED] WITHINONE-HUNDRED-AND-ONE [PARTS, THE REST BEING NON-SACRED DOUGH ORPRODUCE];
THEY REQUIRE WASHING OF ONE'S HANDS,
AND [WAITING UNTIL]THE SETTING OF THE SUN [PRIOR TO EATING THEM];
THEY MAY NOT BE TAKENOFF A CLEAN [LOT]
FOR [DISCHARGING THE OBLIGATION
IN RESPECT ALSO OF]AN UNCLEAN [LOT],
AND [ARE NOT TAKEN OFF ONE LOT IN RESPECT ALSO OF ANYOTHER LOT]
EXCEPT OF SUCH [LOTS] AS ARE CLOSE TOGETHER,
AND FROM SUCHAS ARE [IN A] FINISHED [STATE].
IF ONE SAID: ALL MY THRESHING-FLOOR ISTERUMAH, OR ALL MY DOUGH IS HALLAH, HE HAS NOT SAID ANYTHING, UNLESS HEHAS LEFT SOME OVER.
The law relating to the portion of dough assigned to the priests in accordance with Num. XV, 17-21, . . . When ye eatthe bread of the land . . . of the first of your dough ye shall set apart a cake (hallah) for a gift . . .. Of the first of yourdough ye shall give unto the Lord a portion for a gift throughout your generations.
V. Kil. I, notes. These species are held to be subject to Hallah because the word
(bread) is used here and alsoin connection with Passover, ‘bread of affliction’, Deut. XVI, 3. The argument, by gezerah shawah (v. Glos.) is: Since,in the case of Passover,
obviously implies a cereal capable of becoming leavened, so too does the capacity forleavening determine the liability of produce to hallah.
Amounting to the minimum subject to hallah. It is only when all of these are mixed together in the flour, or if afterhaving been kneaded separately, they are kneaded together, that this rule applies unconditionally. If, however, thedoughs (each less than the minimum) were kneaded out of various species and later they stuck together (v. infra II. 4)their being deemed as forming one quantity liable to hallah depends on which particular species have been used (v. noteibid).
V. Lev. XXIII, 14.
‘This selfsame day’ (ibid.) refers to the day on which the Omer was brought to the Temple. viz., the second day of Passover.
V. ibid. v. 10ff. The expression ‘The sheaf (Omer) of the first of your harvest’, is taken to imply that the reaping of the Omer must be the first reaping, and that, therefore, there must be no reaping prior thereto, i.e., before Passover. The